Paul Dawson

Paul Dawson’s first book of poems, Imagining Winter (IP, 2006), won the national IP Picks Best Poetry award in 2006, and his work has been anthologised in Contemporary Asian Australian Poets (Puncher & Wattmann, 2013) and Harbour City Poems: Sydney in Verse 1888-2008 (Puncher & Wattmann, 2009). His poetry and fiction appear in journals such as Meanjin, Southerly, Westerly, Island, Overland, Cordite Poetry Review, Peril Magazine, Australian Poetry Journal and The Sydney Morning Herald. Paul is currently an Associate Professor in the School of the Arts and Media at the University of New South Wales.
 
 
 
Thanks for the poems, Covid-19

Here’s me, face-masked in a supermarket
swamped by white people, who are
angry all over again about the yellow peril
now an invisible airborne enemy speaking in tongues
through the inscrutable hospital-blue fabric
that obscures my features, that signals its silent intent
while I peer at the shelves, ensconced in the conch-shell

of my mask – until the bald, wobbly-eyed face of a
Woolworth’s worker appears suddenly beside me
and barks: ‘Social distancing still applies in here!’
Oh sorry, what was I doing? SOCIAL DISTANCING
STILL APPLIES IN HERE he repeats, as if I can’t hear
as if English escapes me, as if this is groundhog day
as if his words were a talisman to keep the threat at bay.
Yes, I say, but I don’t know what I was doing?

And then, from behind, a woman’s voice chimes in
to explain that she had complained because I
was blocking her path, now averting her gaze
as she swerves her trolley past, and I am left
with my own trapped breath, watching the worker
move on to stack shelves within hugging distance
of a white couple, within a whisper of their faces
as they contemplate trays of beef mince. I refrain
from repeating his talisman back to him

because really I want to scream it hysterically in his face
because I take it personally, because I’m not from, and have
never been, to China, because I know that’s the wrong response
and maybe this had nothing to do with race anyway
and why the fuck did I wear this mask in the first place?
And I can’t help but think of Pauline Hanson, circa the turn of the millennium
and all the incidents like this, which I thought had been eradicated

as if the trope of Asian contagion that lay dormant
while Islamic terrorism helped fashion Hanson’s comeback
has now been revived in a virulent new strain
that cannot be warded off by hoarding toilet paper
for this behaviour is every bit as Australian
as our coming together to battle the bushfires
that tear across the nation, and to be Asian-Australian
in a pandemic is – like hoarding – to be suddenly

un-Australian, where one minor encounter can unmask
the searing loss of belonging, the sense of
impotence, the persistent second-guessing
of one’s own thoughts, that typically present
as asymptomatic on all those inscrutable faces.

Vasilka Pateras

Vasilka Pateras is a Melbourne-based poet and emerging writer whose work is published in n-SCRIBE, Mediterranean Poetry, The Blue Nib and Poetry on the Move. She regularly reads as part of the Melbourne Spoken Word community.

 

 

Pusteno oro1

The curve of my spine
I sway
with the clarinet’s call
I am in its grip
pure majestic phrasing
scattered gradations
time signature
12/8
3+2+2+3+2

a gentle hop step of feet
if there was a verse this would be it
if there was a curse it would be my love
for the life of notes that gather as we gather
in the oro
3+2+2+3+2
a step in unison
in memory
a circle’s embrace
this is our protest
of release in the rattle and clack of
the drum
catching me

I wipe the sweat from my brow

the clarinet’s hold
into the unknown
people unstitched
frayed across new and old worlds
trying to pick up the lost stitch
in this I am found
3+2+2+3+2

 

Melbourne how do I love you?

Wominjeka
at Tullamarine
blazing glass
industry, billboards stream
flat grey basalt plains of the west
into freeway channels
of fast fast fast

how do I love you
true wog wogness of north
Veni vidi vici
market square of Preston
multi-language
multi-faith
multi–tribe
an escape
from the ravages of war
to tamed lions, eagles
white balustrades
lemon trees lemon scented
bitter sweet
fruit of dislocation

how do I love you
endless endless suburbs of east
Metricon, Glenville and anon
faux Provincial, Federation, Bungalow Californian
the home beautiful of
low maintenance thinking
to the row row of hedge groves

how do I love you
southern white-burbs
foreign beige of aspen
dales and vales
that sonorous
lap of bay
against the hush hush hush
away

how do I love you
oh Yarra, smell of brown
waste replete
the glass sheen of Maribyrnong,
canals of Elwood
concreted Moonee Ponds creek
do I dare dip my feet?

how do I love you
oh big city heart
Victorian genteel
Paris end
playground of successive elites
huddled laneways of mystery
artisanal, literary, labyrinths
cannibalised by capital
that cannot been seen
once crane adorned
now pandemic forlorn

oh Kulin Nation
of Naarm
people, country, language
with stories of legend and lore
I hail the cries for restitution
of what was
and is yours yours yours

 

FOOTNOTES

1. Translations from Macedonian:
pusteno – to release/let go/set free
oro – folk dance

Gemma Parker

Gemma Parker is a poet and a teacher at the University of Adelaide. Her poems and essays have been published in Transnational Literature, Award Winning Australian Writing, Writ Poetry Review and the Tokyo Poetry Journal. She was the 2016 winner of the Shoalhaven Literary Award for Poetry. She is a PhD Candidate at the University of Adelaide as part of the JM Coetzee Centre for Creative Practice. She is one of the project managers of the Raining Poetry in Adelaide festival for 2021. She lives in Adelaide with her husband Guillaume and their two children.

 

Studies in Moonlight

The sparkle on hickory or white-oak leaves seemingly wet with
moonlight strikes one to the heart. One suddenly misses the capital,
longing for a friend who could share the moment.

– Yoshida Kenkō (c.1283-1350)

I don’t even know
what a hickory leaf
looks like. I yearn

to write poems about moonlight,
the wet darkness, solitude.
Far from the light-noise of cities,

to write in a place of true night,
in the medicinal north.
To compose more

than opportunistic poems
about the marginalia of life.
Doesn’t one also miss

the rush of loneliness,
and long for distance
from every capital?

Samia Goudie

Samia Goudie is a Queer Bundjalung woman currently living on Ngunnawal country. She has published widely both as an academic working in health and the arts, and as a film and digital story maker. Samia is a member of Canberra based UsMob writers and FNAWN, First Nations Australian writers network. She has received an AFC mentor award for a short award winning film US Deadly mob and has had four documentaries screened and toured at festivals. Her various digital story projects are available on line and archived with the state library Old and FNQ’S Indigenous knowledge centres. Samia received a Fulbright fellowship in 2006 based around research in creative practices using digital story telling as a method to archive oral stories using new media and as a curative healing practice in First Nations communities dealing with intergenerational trauma. She has had multi media/word/installations and exhibitions of visual art and poetry at various locations including the Wollongong gallery, M16 gallery Canberra, ‘Territories’ at Laboratory of Arts and Media (LAM/LETA) University of Paris. Her multimedia/artwork has been is held in private collections nationally and internationally.
Samia has been publishing poetry and short stories more frequently over the last several years and has works published in the Southerly, IWP Iowa press, Wakefield press, Norton and Norton, 3CCmedia journal, Aiatsis Press, Too Deadly: Our Voice, Our way Our business (Us Mob Writers anthology), Giant Steps (2019) and What We Carry (2020), Recent Work Press and Routledge press. More recently she was highly commended for her submission to the Varuna First Nations Fellowship which gives access and support to Varuna’s residential writing space in the Blue Mountains. She has also won support and runner up with the Boundless Indigenous Writers Mentorships, supported by the NSW Writers centre and Text publishers, which matched her with Melissa Lucashenko as a mentor for her current work in progress, which is a novel.

 

Box

Won’t fit in The box

Hard edge
Cold steel
Sharp


Refuse, Resist

Don’t fit, won’t fit, can’t fit

Tried

Believe me I tried

Even the box rejected me

There must be something wrong

I contorted, twisted

My shape, my voice

My hair, my hands,

 

You even tried to alter my soul

I was never enough

Can’t fit

sit still

Move back
sit down
shut up

Refuse, Resist

 

Even when you medicate me,

debate about me,

label me,

Nah,

Aint nothing wrong

with my voice, my hands, MY shape

My gender, my colour

   who I am

I am large and round
have limbs bound with the roots of trees
I can touch the sky
Inhabit stars

Why would I give any of that up?

To fit in your box

It

There is fear haunting us in shadows

 Now walking amongst us in full sunlight

Unavoidable

My friend, tells me,

In her community nearly all the Elders lie dead.


There is fear haunting us in shadows

All those Stories gone
All the language lost

Who will teach the young?

Was it like this
When the tall ships sailed in?

Fear grips my broken heart

 

And now like the last cruel blow
her 11-year-old niece

                                               HAS
                                               It

 

There is fear haunting us in shadows

She attends funerals everyday

They drive hours to stand in long lines

hoping today they can get a Vaccine

Instead of body bags

She asks for prayers

Please pray for us

She always ends her posts,

                                               Miigwech

 

It’s raining here

I’m so far across the southern sky

Across the wide ocean

a dark afternoon

clouds brooding

Banksia’s dancing

                            oblivious

 

These days

On a good day

I spend time outside under open sky

 

Seeking solace where none seems possible

 

 There is fear haunting us in shadows

I choose to turn towards the sun

                                               Miigwech

NOTES

Miigwech means loosely, thank you, in Anishinaabemowin also known as Ojibwa. However, it has also a tone that conveys respect and request, recognition and integrity. Gratitude.

Cher Tan reviews Second City Ed. Catriona Menzies-Pike & Luke Carman

Second City: Essays From Western Sydney

Edited by Luke Carman & Catriona Menzies-Pike

Sydney Review of Books

ISBN 978-0-6480621-3-4

Reviewed by CHER TAN
 
 
In ‘Second City’, the titular essay by Eda Gunaydin in Second City, an anthology of essays collected and published by the Sydney Review of Books, Gunaydin begins: ‘I spent the summer between 2013 and 2014 as many 20-year-olds do: working at a restaurant.’ It’s a sentence that includes as much as it excludes, echoing the popular internet phrase ‘if you know, you know’. The essay goes on to explore the ramifications of gentrification in Parramatta, alongside a certain gentrification of the self through education and upward mobility. With a stylistic panache and an erudite wit, Gunaydin goes on to ask, towards the end of the essay, ‘… if displacement did not begin five years ago but two hundred and thirty years ago, what use is there in attempting to freeze its current class and racial composition in amber?’ This mode of writing is something I’ve observed amongst writers on the so-called ‘margins’ in the last few years: as writers move away from the giddy nascence of a minoritised literature that is nevertheless situated inside an anglophone canon, narratives become less concerned with a centre and more interested in interrogating the complexities that arise from marginal conditions. Struggle is considered alongside joy, privileges alongside oppressions.

Second City is another anthology that adds to the burgeoning list of anthologies which display a range of writing in its variegated styles, tendencies and textures, particularly in an ‘Australian’ publishing landscape which has historically been exclusionary in both form and identity. Its subtitle, ‘Essays From Western Sydney’, is as sly as it is earnest, a marketing device that winks at you as much as it is true. Without belabouring the point (as I hope no readers of this publication have been living under a rock), Western Sydney is a location that has plagued the popular ‘Australian’ imaginary as a hotbed of chaos since the 1990s, when mainstream news media painted the area as one that was teeming with criminals and drug users. Even today, at the time of writing, certain (working-class and/or POC-majority) suburbs see an increase in police presence ostensibly to curb the spread of COVID-19 in Sydney but which we all know is a ruse to further criminalise bla(c)k and brown people.

As Felicity Castagna notes, in her essay ‘Hopefully the Future is Dark’, ‘The problem is that Western Sydney is a place but it’s also an idea. You can either write to that idea—think Struggle Street, Housos, The Combination, every protest you’ve ever seen on the rooftop of Villawood Detention Centre, every ‘dole bludger’ you’ve seen on A Current Affair—or you can write against it.’ I remember speaking with Gunaydin (full disclosure: she is a friend) about the popularisation of narratives ‘from Western Sydney’, where she observed that some writers from the area would play into preconceived notions of ‘Western Sydney identity’ while the dominant forces of Ozlit would look on with pity, guilt, shame and exoticised fascination. These forces are diminishing as ‘Australian’ publishing enters a new(er) epoch helmed by minoritised writers, creating a stronger understanding there is a need to move away from the centre, but doubtlessly in some circles it is still proliferating. Perhaps this is a paradox that can arise with critiquing marginalisation, which sometimes ends up entrenching those same ideas that resulted in the critique in the first place.

But the essays in Second City would rather dispose of those tendencies, and as a result they are as varied in subject as well as in style—what editor Luke Carman states in the book’s introduction ‘can be represented by no single politics, mindset, opinion, style, aesthetic or poetics.’ Frances An, in ‘(Feminist) Sages’, echoes the above-mentioned conversation with Gunaydin when she refers to ‘postcolonial cults who started every sentence with “as an [ethnic minority] …” and threw in terms like “Otherness” and “decolonise” to assert their status as messiahs of racial justice’, situated within a larger critique about left or left-adjacent movements that are exclusionary in their language and aesthetics even if they proclaim inclusivity. Further complexities are articulated in Sheila Ngoc Pham’s ‘An Elite Education’, an unpretentious personal narrative about the differences between her Vietnamese diaspora family and her husband Josh’s Anglo one, where the former is Liberal-voting and middle-class, and how she is ‘actually not the first in my family to receive a university education in this country’; whilst he is. Zohra Aly’s ‘Of Mosques and Men’ looks into the travails involved in her husband Abbas’s experiences building a mosque in the Christian-dominated area of Annangrove post-9/11, and May Ngo’s ‘Shopping Night’ expresses a vexed relationship to Western Sydney as a returnee.
 
Yumna Kassab’s ‘Borges and the Tiger’ stands out for its experimentalism, as it takes the reader through dream-like vignettes that analyse the work of Jorge Luis Borges and the perplexing allure of writing inside ‘the labyrinth’ (the library). Much like her debut collection of short stories, The House of Youssef, the author possesses a deft hand when it comes to crafting philosophical fables, resulting in a non didacticism that reveal intimacies as much as they allow for imagination to fill in the gaps, like how, as she puts it, reading Borges is ‘to be in a loop of symbols in endless conversation with one another’. In ‘Raise Your Needles in Defence of Public Knitting’, Aleesha Paz writes with a joyous energy, as she revels in making public what is commonly regarded as a private pleasure, while Martin Reyes’s ‘Excuse Me, Tabi Tabi Po’ is a light-hearted essay on his Filipino family’s superstitions alongside a serious contemplation of pre-colonial folklore and attitudes towards natural surroundings and land.

Castagna’s provocation about writing to or against preconceived ideas are at work in some of the essays in Second City: to Rawah Arja (in ‘An Introvert’s Guide to Surviving an Arab Family of Extroverts’), living in Western Sydney growing up was thought to ‘always going to be second best’; Raaza Jamshed (in ‘Muhammad’) recalls moving away from Bankstown because she doesn’t want her kids ‘to grow up as strangers to this country’, and to Ngo her childhood in Western Sydney ‘felt like we were so far away from everything—at least from anything that was interesting, away from the places where things were happening.’ Otherwise Western Sydney is hardly referred to at all; the words ‘Western Sydney’ appear in the anthology only 35 times (or thereabouts, otherwise I apologise for my ineptitude with numbers). The problem that Castagna points out is perhaps the biggest conundrum faced by minoritised writers and artists, that by virtue of our sexuality or our ability or our race or our socioeconomic position or the places in which we reside and/or come from, there is an impulse to either 1) explain, 2) smooth over, or 3) react against the status quo—that which places those preconceived images in the first place. Are there other ways to imagine? Indeed, as Castagna continues towards the end of her essay, ‘It is an invitation to undo the ways ‘things are done’ and invite alternatives into the equation.’

I won’t be so glib as to say that writing against preconceived ideas is easy, especially in a publishing landscape that is at once gatekept, looked at, and attended to by a certain section of society divorced from the so-called ‘real world’. It is even more difficult when they’ve bled into the dominant cultural narrative for it to appear as if it is the inherent truth. As George Haddad writes in ‘Uprooted’, an essay that contemplates identity as he is made to feel like an outsider in the inner city where he now lives: ‘How do I convey this cornucopia of identity to a stranger in a split second?’ Castagna even goes so far as to delineate her multi-faceted cultural background, but with a caveat: ‘None of that really says who I am though. It’s really only just a beginning.’ The fact that some essays in the anthology grapple with these concerns show that the playing field for more complex writing from what has been called ‘the subaltern’—at least within Australian literature—is undergoing a sea change, as many begin to move away from assimilationist desires and questions of what it ‘means’ to be such-and-such identity, instead focusing on minute joys and entanglements that would also rather entertain a devotion towards craft. As such, it would be prudent to consider what Gayatri Spivak once posed in a 1986 ABC Radio National interview about multiculturalism in Australia: ‘[…] the question “Who should speak?”is less crucial than “Who will listen?”’

Second City is one of those books at the precipice of this sea change. In this context, writers on the so-called margins can make the case again and again about why we should be seen and heard and read. But who are we trying to convince? Instead, like this anthology has exemplified, I urge us to continue delving into our myriad obsessions and complexities again and again until it becomes matter of fact.

 

CHER TAN is an essayist & critic in Naarm/Melbourne, via Kaurna Yerta/Adelaide & Singapore. Her work has appeared in the Sydney Review of Books, Kill Your Darlings, Overland, Runway Journal, The Lifted Brow, amongst others. She is an editor at LIMINAL magazine & the reviews editor at Meanjin.

Zoe Karpin

Zoe Karpin lives in Sydney’s inner west with her partner and dog and also works as a Learning and support teacher at a south west multicultural Sydney High School. She has had short stories published in journals such as Going Down Swinging, Gathering Force, Hecate & Femzine recently and online journals such as Dotlit and Sūdō journal recently.

 

After the Bushfire

Jack’s house burnt down in the year with the terrible bushfires and the driest spell since records began in this part of southern NSW.  He would often travel from there to see Sophie in Sydney, expelling carbon and burning rubber on the way. When the bushfires began he was stuck in Sydney. He built the house with his brother and father. He had lived there with some other woman. The woman had left a long time ago. She told him she couldn’t cope with her loneliness, the use of glyphosate in all the gardens and the plastic waste; water bottles, bags and bottle tops, which not only rattled along the gutters of the town’s centre, but along the bush trails edged with wattles and eucalypts out where they lived. She had miscarried twice, one had to be birthed in hospital and it was born dead with a tail. Thank goodness it didn’t live then.
It was not too soon in their relationship for Sophie to tell him. ‘But we will have lots of happy children.’
He looked at her with a half-smile.
Doesn’t he believe her?

When he can, he drives back to his home that is now a block to be cleared. This time he will do it alone. There is not very much left of the house anyway, a skip full.
He will tell her, ‘last time I breathed in the scent of hope but now the smell is of nothing but shovelfuls of charred, crippled tree skeletons dangling torn roots, bricks and glass.’

On his return to the city she sees there are deep cuts in the webbing of his right thumb and index finger. He has bound them together with band aids.
‘You should have stitches,’ she gently takes the plasters off and reapplies fresh ones so he can still move these vital digits. He doesn’t even wince.
In her third storey brick flat in bed at night, with the cool air conditioner turned on so it will run through their torrid dreams, she strolls her hands down the long caterpillar shaped spinal column of his body –  although the spinal column is hard not soft. The vertebras one after the other are like joined together shells. His ligaments hold these shells together; stabilising his spine, and protecting the internal discs. There are three ligaments but she can’t see them only feel their rope length and breadth as she massages his back in the after light. He hasn’t asked for this massage but she gives it to him anyway.
His ligaments have not been torn nor worn away with the weight of what he has carried for all these years;  black handled axes, red bricks, tawny wood, glass, wooden furniture, ghosts of children, other people’s children, chickens, dogs, herbs and vegetables and even her today. He is like many men. His yellow ligaments are rubber, bouncing the weights he has carried as easily as a leather ball. Then there are his discs, shock absorbers, hard on the outside and soft in the core as she has learnt. The discs have never bulged or slipped. However, his spine can get too stiff and he aches before sleeping.
Her palms have five flesh coloured sailing boat extensions each and they travel his body.
But will it become her task every night now to tack the shells apart with her transporting hands?
‘You must talk about the pain,’ she tells him.
‘What pain?’ he says.
However, it’s only after the massage he can make noiseless love to her.

In the morning, he takes her to his no-longer house. They are engulfed in a special smell, a stench, rolling along the freeways, running through the bush. It is the odour of endangered dead native animals. She has never felt like crying because of a fetidness before. However, this time is not like other times and she catches sight through the smudged car’s window pane of one brown, grey kangaroo by itself in the bush; a thin, straggly kangaroo. She hasn’t seen a kangaroo alone in the bush before.  Its back is curved like a singular fluted pearl shell on a wide expanse of beach-like peat. Finally, at his no-longer house  there is the garage he never mentioned, somehow left clinging to its purpose. The Roll-A-Door was up during the fire and it is curiously undamaged. However, all his fine tools he carefully kept on a crumbling bench of withered steel are now reduced to ornamental shadows of their former, solid metal utility. She sees how he clasps these old broken implements in large strong fists, holds them for a while and says, ‘I’ve done a lot with these.’
Her black eyes blur and the tools he clutches merge into his hands.  She says, ‘No doubt.’
She can’t see any self-pity in his gaze nor does he look at her in a way that suggests he wants it.
They move on to the rest of the burnt emptiness. Yet, there are still the concrete steps out the back that don’t go into the no-longer house.
She knows what he means about this particular smell. It is of smoke and burning; the charcoal soil is steeped in the brew.  She is young enough though not to be daunted by any of this.
However, in the once tree filled backyard, a little bird, a young sooty myna bird flies down to land and block their pathway.  The myna with its small specially flight built back and head with the yellow patch behind its eye, shakes itself at them – as if to say, ‘what have you done to my world?’
Then Jack weeps.

Neha Kale reviews No Document by Anwen Crawford

No Document

by Anwen Crawford

ISBN 9781925818611

Giramondo

Reviewed by NEHA KALE

Anwen Crawford’s No Document, a memorial to the casualties of late capitalism, occupies the space between elegy and witness, language and art. 

In February 1991, a strange billboard materialised on New York’s Van Dam Street, perplexing commuters who happened to be travelling under the overpass. It featured a black-and-white photo of an empty bed curiously devoid of signage, rumpled sheets revealing gradations of light and shadow like mountains covered in snow. Two pillows are arranged, side by side. But the bodies that lay there announced themselves through impressions and indents. Existence and absence, different sides of a concave mirror. Each part, the form itself.

The billboard is part of Untitled (1991), an installation by the Cuban-American artist and activist Felix Gonzalez-Torres. The same year, the artist’s lover, Ross Laycock, died of AIDS complications. The bed in the picture is less cipher than artefact. It’s where the couple slept when they were both alive. 

“I knew that you would die young/ I didn’t know it at all,” writes Anwen Crawford in her book-length essay, No Document. A page before this: “I change tense, and travel back across your death’s border.” What to write when those we love leave us? Can the tricks of grammar reverse the passage of time? 

The elegy is a fixture of art and literature. Gonzalez-Torres’ work, of course, but also Patti Smith’s Just Kids, the poet’s 2010 lament for the New York she once shared with her late friend and co-conspirator, the photographer Robert Mapplethorpe. Above Crawford’s desk, the reader learns, there’s a postcard of Mapplethorpe’s Two Men Dancing, a gelatin silver print in which two figures hold each other made in 1974.

In her first year at the Sydney College of the Arts, Crawford meets the fellow artist, Ned Sevil. “Your brown panelled nylon zip-up jacket; the rat’s tail of red hair that ran below your shoulders,” she writes. They climb silos on Glebe Island. They “photograph using now obsolete materials” and sleep in railway underpasses after “spray-painting stencils of helicopters.” Their friendship burns bright, forged in the fire of art and activism. “So suddenly, vividly; your gentleness, the way you were always proud of me,” she writes. 

At 30, Sevil, who suffered cystic fibrosis, dies of cancer. Crawford returns from New York, where she is working towards an MFA in poetry, six weeks later. “Sometimes, just for seconds the extent of my grief for you reveals itself and my breath dissolves,” she writes in an incandescent passage, “because it has no edges at all […]” 

In Sydney, edges blur. Suburban pavements give way to old waterways. Sandstone cliffs end with a sheer drop into the ocean. For Crawford, grief is fractal. It radiates beyond her own body, into the spaces she moves through.

 She thinks of her friend when “the train lifts from a tunnel and the built world manifests again” and when she sees “a line of three sulphur-crested cockatoos wheeling a line into the sky.” 

When someone dies young, elegy can easily descend into hagiography. But in No Document, the gift of loss is a kind of X-ray vision. It can see beyond the strictures of place, time and history – and understands how these are bound together. 

Crawford watches the planes hitting the twin towers. The pair cut the word ‘terrorist’ out of the newspaper, “spray-painting the letters into signifying order onto lengths of paper” to cover “over a billboard that edges a four-lane highway.” Two pages on, she tells us that the “last Siberian crane reported seen in Afghanistan was shot dead in 2002.” 

Years after they climb onto silos in Glebe Island, Crawford discovers that it was once the site of the city’s first abattoir. Decades before, in 1818, “the first of the white surveyors ventured onto countries past the mountains – Wiradjuri country, Gamilaraay country.” Cattle, she tells us, comes from the Latin for capitale – ‘property, stock.’

Western imperialism changes form, sowing the seeds for modern conquest. Colonialism and capitalism, inextricable forces, knit living creatures into a constellation of death and displacement. 

“Three billion animals have burnt in this place bordered as Australia since I began this, and the fact that all the sound of it is dampened by the painting being paint – well, it haunts me,” she writes. 

No Document pushes up against borders – geographical, historical, imaginary. In a way, to have no document is to engage in the act of trespass, to enter places unauthorised. But who can trust authorities that are the legacy of violent systems? Records, we know, are famously unreliable. East African soldiers, we learn, who died in the First World War for the German Empire, were disappeared from history. 

During the Tampa Crisis, John Howard famously accused asylum seekers of throwing their children into the water. The Australian government’s acronym for boats occupied by asylum seekers – suspected illegal entry vessels – is SIEV. For Crawford, this is “too close to sieve for coincidence.” In the sea, humans leak.  

Throughout the book, Crawford writes letters to Alya Satta, a two-year-old girl who was among the 353 who drowned when the Indonesian fishing boat, SIEV-X, overturned on the way to Australia. “I call myself into this space with you,” Crawford starts. Then, “I redeem nothing: not in words, not any way.” 

Words have their limits. Late capitalism strives to turn writing into content, story into commodity. No Document is interested in what art can do, where language can’t venture. In art school, Crawford studies photography and upon re-reading No Document, sentences reveal their meanings like negatives in a darkroom. 

On my weekly walk, past Glebe Island, the landscape shows its bones. Places acquire a shimmer. I remember that in the 19th century, to take a photo was to render what was missing. That a camera was once considered powerful enough to capture ghosts. 

No Document is a study in blank space. Sentences stand by themselves. Each section is marked by a rectangle. “You scratch the negatives,” Crawford observes of her friend, “sometimes for what the damage signifies: that the document is not neutral but emerges.” 

When her friend Sevil dies, he leaves Crawford a book of images, made from mesh and contact sheets, “the whole thing smaller than a matchbox.” Someone tells her that “objects are just objects.” Friendships exist outside institutions, without ritual. She knows theirs has been “deemed insubstantial.” The book asks you, the reader, to weigh what matters, what to mourn according to an inner calculus. 

There is no elegy without witness, even if “no document can make you manifest.” 

Crawford and Sevil admired artists who died young. “Such an impulse isn’t rare at age nineteen, but for you at least, an early death was neither an abstraction or romance,” she reflects, in retrospect. 

Gonzalez-Torres, who died at 38 of AIDS was among their favourites. Before he left, the artist strung lightbulbs in galleries, allowing them to flicker and fade, as fleeting as a lifespan. He arranged a pair of clocks that ticked together in the knowledge that one battery would fail before the other. That in time these objects – like bodies that exist together – would fall out of sync. 

In 1989, he made sculptures out of block-like stacks of paper. To complete them, viewers were invited to pick up a sheet, to take it home. No Document, too, is an artwork – one that asks us to notice what’s absent. And love, through the act of paying attention, the things that might never return. 

 

NEHA KALE is a writer, critic and the former editor of VAULT magazine. Her work has appeared in The Saturday Paper, The Sydney Morning Herald, SBS, ArtReview, Art Guide and many other places.

 

[References]

 

https://www.sfmoma.org/artist/Felix_Gonzalez-Torres/

https://www.bbc.com/news/world-asia-23486991

https://www.bbc.com/future/article/20150629-the-intriguing-history-of-ghost-photography

 

 

Dani Netherclift reviews Know Your Country by Kerri Shying

Know Your Country

by Kerri Shying

ISBN: 9781925780765

Puncher and Wattman

Reviewed by DANNI NETHERCLIFT

Mark Berryman’s original artwork on the cover of Kerri Shying’s Know Your Country is a study in aqueous blues and greens, reminiscent of underwater scenes, long neglected sites of lostness and loss, the kind of world inhabited by forgotten shipwrecks. This shadowy opacity seems a fitting introduction to the poems contained within, a nod to the idea of landscapes you think you know but which, diving beneath the surface find you are unfamiliar with after all. This impression limns the sense that a closer reading of your surroundings is required, so sit back and pay attention if you want to in some sense    know your (?) country.

The collection as a whole presents a densely knit weft of landscape, character, voice, detail and sub-text where the poems fully inhabit all of the senses, so as to immerse the reader not only in visual poetic images, but also the smells, sounds and tactility of each scene and place. In this way, I was reminded of the literary localities created by T.S. Eliot in The Wasteland, with its layers of varying interiors, exteriors, sounds, (his)stories and laments.

The almost complete absence of punctuation throughout works to enact a joining of narratives. The fragmented words pieced together eloquently mosaic a whole, a window onto the possibilities immanent in the substances of life in this particular country: earth and seawater, the sticky silver of snail trails and suspicious powders, of human traces, dirt, blood, shit and fragility, of circumstance in every overlooked flavour and hue. This is an inspired vision of country on a micro scale. In these poems, the gaps between the words and phrasing are apertures into spaces of entry, gesturing towards what you think you know and what perhaps you don’t know anything at all about.

The first poem, ‘talented regardless’ ominously foreshadows the dark potential inherent in this locus of page and space, with on the one hand ‘laughter and applause’ while on the other, there is    

     the sound   of burrs being taken
off of knives   and the thump of hessian onto truck beds
(9)

This possible proximity to or for violence is woven through the body of the text of these fifty-five poems, unsettling notions of certainty or firm ground upon which to stand.

 The country of Shying’s vision holds itself open, for instance, to the hypocrisy of those who would stake claims to knowing   better. Poems like ‘in my skin’ talk back and up to the noise of ubiquitous ‘saloon bars’ with resolute retort,

oh   how colossal
the right
that courses through the veins   of every total prick
that questions who we are
(12)        

because the call to ‘know your country’ also enacts a rallying cry to stare racism in the face without looking away,

to tear up the post in post-colonialism, and the notion of assimilation and its insult, as being

the kind of turd who smacks you in the mouth
then says
get up   you’re bleeding on the carpet
(12)   

Correspondingly, the use of Aboriginal language and translation in some of the poems, like ‘galmalngidyalu nhal gaghaanggilinya’ (this song delights me) encapsulates generous notions of inclusion that have most often not been reciprocated. The juxtaposition of these magnanimities of spirit jar tellingly against the past and present policymaking of race but Shying’s work illuminates the power of poetics to transcend, and describes their innate qualities of protection. The claim that

  words are lands and faces    special
tucked inside
(14)

is followed by an appreciation of the true nature of land beneath the surface, where

a million tonnes of ballast sang out a song from beneath me
a million tonne extracted from the soil of everywhere
(14)

which describes also the connection between this ballast – an important motif in both literal and figurative senses – of earth and rock and its corresponding connections to relationships with family, with grandmothers –

I hold tight to all her  stories  given
to me moving  mouth to
ear  mouth to ear  mouth
to ear
(15)

and as in ‘Cootamundra institute of education’, elucidations of both distance and closeness, past and present, and bonds that remain, come what may –

   I wonder if in that other city
my sister’s hair is safe

from magpie swoops
(24)

These ties of memory and reverence for family and belonging bear relation to Natalie Harkins   work in Dirty Words, with its white space, gaps, and recognition/space-holding of untold stories, lost time, separated families, elided pasts.

In the titular poem, ‘know your country’, the opening line, that 

deep roots   fend off heat
(42)

reads as a realisation of the strength and resilience contained within the nexus of family/cultural ties and history. To know your country for the speaker is to write into a hope for future  days

I am planting for the green tomorrow
(42)

that is pragmatically rooted in both what has already been borne, survived and surpassed, and what shared knowledge remains to be drawn upon.

The shapes and hues and hefts of sky, water and soil, of morning, and the stifling forbearance of the hottest summer nights together form a vivid panorama in which the inhabitants reveal themselves in all their shabby, precious smallness; the minutiae of land/urban scapes but also the domestic intimacy of life-scapes. 

An exhortation to smallness is repeated throughout, the text, in the forms of creatures, snails/cicadas, but also in gestures towards modes of existing in the world, where you must 

grow small  grow
small   in thrall

and 

don’t go large   be small
(64-65)

if you wish to live peaceably, and to appreciate the community in which you live for what it is. It is only in being small that one can truly get to know your country, that one might penetrate what has been overlooked within the cracks and crevices and white spaces behind the doors and closed curtains of interior lives. Smallness grants entry to all kinds of environments, from the water to the ballast grounds, to the wet house or the dealer’s kitchen, their bathroom, to the ghastly knife collection of an erstwhile world traveller, though one must also remember, tongue-in-cheek, that 

snails play to the cheap seats
they need the cash
(38)

The poetics of these revealed scenes and vignettes expose unsettling connections between the innocent pleasure of hot chips and  imminent peril in ‘crime lords’, or  visits from clients buying drugs juxtaposed against the domestic niceties of packets of biscuits and flavoured coffee sachets, in ‘crime lords #2’, or relations between seemingly benign ocean shallows and the trauma that it might deliver along with its usual offerings, the nightmare jetsam 

   a mesh of small holes and slits
emerging as a black lacy wrack extending

from the lower back
(47)

of a dead child who washes up, is held in the arms of the speaker, in ‘blue bubble’. Always, there is the sense that if one should scratch the surface veneer of this country, that there is 

   that tiny bit of drama

the half-centimetre
of knife-steel exposed
(57)

but if the poems seem to evoke moods that are often sinister, with their intimations of menace seeding a tension that never quite lifts, they are at other times quelled with tenderness, a sweet give of solace to the edges of days, and even perhaps of history, a consolation gathered in accumulated images of sea/water. In ‘the inbox’

the water laps the sky
(37)

while in ‘hey you’, the speaker of the poem ‘backstrokes’

the lifting sea
(35)

The presence of a newborn baby in ‘unlock’ illuminates another kind of ballast, granting the immensely moving certainty above all that 

I was a mother   nobody
could remove that
(61)

These images of calm steadfastness culminate in the panacea of the final poem, ‘rise’, where

the blue sky is a crutch
(70)

in all its blankness, its possibility, and hopefulness.

 

DANI NETHERCLIFT lives and works on Taungurung country, surrounded by mountains. She is the winner of the 2020 AAWP / Slow Canoe Creative nonfiction prize and has upcoming work in Rabbit 33, Stilts, and Meniscus.

Anne Brewster reviews Where the Fruit Falls by Karen Wyld

Where the Fruit Falls

by Karen Wyld

UWAP

ISBN: 978-1-76080-157-1

Reviewed by ANNE BREWSTER

 

Karen Wyld’s Where the Fruit Falls is an important new novel in the field of Australian Aboriginal literature and a tribute to the work of UWAP under the stewardship of its out-going director Terri-Ann White who, as Wyld says in her Acknowledgements, ‘helped grow UWAP into a treasured Australian publisher’.

It tells a powerful story of an Aboriginal family, focusing largely on the young woman, Brigid, and her twin daughters Victoria (Tori) and Maggie, and their journey to find family, reunite with Country and discover the inland sea where the ‘giant aquatic creatures’ and ‘wondrous beasts’ (287) of Aboriginal cosmology reside. On this journey they struggle against the brutal impacts of racism in rural and metropolitan settings. There are references to the effects of the Protection Era and other events such as the Maralinga bomb tests.

The title refers to the central image of the two very different trees in Brigid’s life, the apple tree of her non-Aboriginal grandmother’s garden (which could be a reference to British colonial immigration) and the Bloodwood tree (and its fruit, the bush apple) under which she was born, shown to her by her Indigenous nana.

There is a striking image of the two trees intertwined at a critical nexus in the narrative. Brigid had grown up with the trees, fruits and plants of her non-Aboriginal grandmother’s garden, and although she has an immense affection for her grandmother who had largely raised her, she has to painfully unlearn her grandmother’s indoctrination that she (Brigid) is a potato: ‘her skin might be brown like the earth, but inside she was [white] just like everyone else’ (12). Despite the damage her grandmother had wreaked in her life, Brigid continues to love her, and to respect the role that trees had in the lives of immigrants’ such as her grandmother.

She tells her Jewish friend, Bethel, whose partner, Omer, had carried a small olive sapling all the way from his homeland to Australia, that ‘my granny also brought treasured saplings from her country … she’d planted them with purpose, to set down stronger roots in a country strange to her. Those trees from her home country helped her to create a new home, for a new family’ (98). In the affectionate portrayal of Brigid’s grandmother and the image of the intertwined bloodwood and apple trees, Wyld seems to be figuring Brigid’s complex and nuanced bi-culturality, or at least the continuing (and sometimes contestatory) interplay of her dual heritages.

The novel demonstrates that racism against Indigenous people remains a constant in colonial and post-colonial (ie the federated) Australia, with even more recent immigrants, as Bethel complains, treating First Nations people ‘with disdain’ (77). However, as Bethel and Brigid’s friendship indicates, First Nations people’s connectivities are multidirectional, and her friendship with Bethel and her partner Omer is vital and life sustaining. Omer observes that war, horror and inhumanity come in many forms and impact many peoples, producing loss and trauma. He suggests that, like many people across the globe, Indigenous people are ‘still engaged in a combat of sorts’ (77). We realize that, in his vocation as an opal miner, Omer has both material and imaginative access to the inland sea for which Brigid searches, with its ancient archive of huge ‘wondrous’ creatures and the ‘carnage’ (288) they index.

In its portrayal of Brigid’s twin daughters, one of whom is dark (Tori) and the other light-skinned (Maggie), Wyld’s novel strenuously uncouples Aboriginality from biology and skin colour. In a powerful narrative, which recalls Tony Birch’s intensely moving recent novel, The White Girl, we see the painful impact of the difference in the way white-skinned Aboriginal people have been treated by white settler-Australians. The many biting ironies of the scopic regime are played out painfully and, occasionally, with wry humour, in Maggie and Tori’s lives.

Brigid and Tori, in particular, struggle with a sense of not belonging, of being outsiders. They are on a journey seeking their family and Country, reminiscent of Sally Morgan’s iconic text My Place. It is indeed fitting that Morgan provides the cover blurb, in which she notes that ‘this evocative family saga celebrates the strength and resilience of First Nation women’. In spite of the lethal impact of violence in their lives, Brigid and her daughters are, in Tori’s words,  ‘strong, independent and fearless’ (233). They defend themselves and each other from the corrosive effect of racist ‘hate’ and the brutal necropolitical drive of colonization, with strength and determination. They sometimes struggle to strengthen their Aboriginality, supported by their connections with birds and trees, with shadowy creatures in the world around them, and with stories from their ancestors.

Wyld also demonstrates the significance of global anti-racist activism from the 1960s onwards, referencing various movements such as the American civil rights movement and black power, borrowing an iconic image to salute ‘the fire in the belly of black peoples fighting for rights’ (287). She shows how the discourse and iconography of global activism gave many Indigenous people in rural and metropolitan Australia the tools to analyse history and to re-shape their understanding of themselves as a collective. Numerous Aboriginal novelists have mapped in fiction the intersection of politicized Aboriginal activism and personal transformation; Tori’s incipient emergence from suffering and struggle reminds us in some respects of Sue Wilson’s consciousness-raising journey in Melissa Lucashenko’s paradigm-shifting novel, Steam Pigs.

Wyld’s homage to global activism is complemented with local references, in for example, what seems to be a nod to South Australian ex-premier, Don Dunstan, who makes an appearance at a political rally that Tori and Maggie attend, as ‘a white man in tiny pink shorts, a white figure-hugging T-shirt and long white socks’ (296). The extra-diegetic references in the novel and Wyld’s interest in the impact of political activism on her protagonists indicate the proximity of some Aboriginal fiction to political activism. In her Author’s Note for example, Wyld suggests that ‘the call for action … often lies hidden in fiction’ (341); she adds that she sees this novel as working to ‘reimagine a more just and truthful present and future’ (341).

The novel’s narrative climax, which unmasks the shocking effects of toxic white masculinity, raises deeply disturbing questions about the graphic representation of racialised and gendered violence and race crimes. It resonates with the broad scholarly field of research on trauma and witnessing, bringing a unique Aboriginal iconography to this field, in the imagery of the three black birds which are Brigid’s witness. (One might also recall the crows in Alexis Wright’s Plains of Promise.) In Where the Fruit Falls the toxic white masculinity is offset with the presence of several benevolent, wise, compassionate and resourceful Aboriginal men who adjudicate in the rendition of justice according to Aboriginal protocols (recalling the Aboriginal male elders’ adjudication in Roo’s conflict with his girlfriend’s brother, in Melissa Lucashenko’s second novel Hard Yards).

In a recent article in the Journal of Australian Studies, Indigenous studies scholar, Clint Bracknell, notes the ever-increasing non-Indigenous interest in and demand for Indigenous cultural texts and analyses the impact of this demand on Indigenous researchers and communities. He talks about the lack of space and time for communities to “claim, consolidate and enhance our heritage and knowledge amongst ourselves” (Clint Bracknell JAS, 44.2 :213).

The racialised graphic commodification of Aboriginal women’s bodies which Where the Fruit Falls puts under the spotlight (while simultaneously deftly removing it from that spotlight through the wise actions of the Aboriginal men) raises questions about the non-Aboriginal reader’s presence in conversations about Indigenous literature. As a non-Indigenous reader and reviewer of Indigenous literature I am aware of the implications of Bracknell’s comment for my own work in this review. I aspire to join an ethical conversation about Indigenous literature with Indigenous and non-Indigenous writers, scholars and commentators in a way that is mindful of the conditions of commodification of Aboriginal bodies and texts and seeks to acknowledge and not encroach upon the Aboriginal space that Bracknell identifies.

 

ANNE BREWSTER is Honorary Associate Professor at the University of New South Wales. Her books include Giving This Country a Memory: Contemporary Aboriginal Voices of Australia, (2015), Literary Formations: Postcoloniality, Nationalism, Globalism (1996) and Reading Aboriginal Women’s Autobiography (1995, 2015). She is series editor for Australian Studies: Interdisciplinary Perspectives.

Marcelo Svirsky

Marcelo Svirsky is a Senior Lecturer at the School for Humanities and Social Inquiry, University of Wollongong. He researches on questions of social transformation and subjectivity, decolonisation, settler-colonial societies and political -activism. He focuses on Palestine/Israel, and addresses these topics by drawing on continental European philosophy – particularly the works of Gilles Deleuze and Félix Guattari, Giorgio Agamben and Michel Foucault. He has published several articles in the journals Cultural PoliticsSubjectivityIntercultural EducationDeleuze Studies, and Settler Colonial Studies among others, and various books and edited collections: Deleuze and Political Activism (Edinburgh University Press, 2010); Arab-Jewish Activism in Israel-Palestine (Ashgate, 2012); Agamben and Colonialism with Simone Bignall (Edinburgh University Press, 2012); Collaborative Struggles in Australia and Israel-Palestine  (2014); After Israel: Towards Cultural Transformation (Zed Books, 2014), and together with Ronnen Ben-Arie – From Shared Life to Co-Resistance in Historic Palestine (Rowman & Littlefield International 2017).

 


Barren

Grown to provide
And for no other task,
That was the might,
Of those roses

On a shared soil,
They grew,
Just, and no more than,
To service life as roses

And when the spells changed,
Their house,
Forced by trade,
It was made barren.

Barren of a vile craving,
That sent you without regret,
Making the land a castle,
By giving harvest a name.

Of your tears and cries, barren,
Of your pain,
Barren, until your return…

 

‘Roses of Sharon’, refers to a field of roses in the Plain of Sharon in Palestine (Ottoman times). The photograph 1900-1905 was part of a collection that was initiated and published by Underwood and Underwood and was accompanied by the book Traveling in The Holy Land through the Stereoscope, written by Jesse Lyman Hurlbut. This photograph, was presented in March 2017 as part of the exhibition ‘Time Machine: Stereoscopic Views from Palestine, 1900’, at Brown University (US) and curated by Ariella Azoulay and Issam Nassar.